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in a deeper sense than above, impressively one.
It is for this, perhaps, that of all American poets he makes the strongest impression of an organic style, as contrasted with an individual, a literary style, consciously elaborated, as in Poe and Whitman.
It is partly for this, perhaps, that the most Puritan of our poets is also the most Greek.
Bryant's limitations, then, are intimately engaged in the peculiar distinction of his work; and it is ungracious, as well as superficial, to quarrel with them.

Bryant's ideas, stated in bald prose, are elementary,common property of simple minds.
His metaphysics was predominantly that of the Old Testament: God is the Creator and His works and His purposes are good.
Bryant communicated, however, little sense of the loving fatherhood and divine guidance in human affairs: perhaps once only, in To a waterfowl, which originated in an intensely religious moment of young manhood.1 His ethics stress the austerer loyalties of justice and truth rather than those of faith, hope, and charity.
His politics in his poems, however analytic and specific he might be as publicist, reiterate only the ideals of political freedom and progress, with ever confident reference to the high destinies of America, that “Mother of a mighty race.”
His assurance of individual immortality for all men, which scarcely touches the problem of sin, rests not on revelation, not on a philosophy of the transcendental significance of intellect, struggle, and pain, but mainly on primitive man's desire to meet the loved and lost, the father, the sister, the wife.
There is nothing subtle, complex, or tricky here; there are no philosophers, apparently, on his reading desk; no Spinoza, Plotinus, Berkeley, Hartley, who were behind Coleridge's discursive verse; no Thomas Aquinas who was the propedeutic for The divine comedy.
And of any intricate psychology, or pseudo-psychology, such as delighted Browning, there is of course not a bit. There is in these ideas, as ideas, nothing that a noble pagan, say of republican Rome, might not have held to, even before the advent of Stoic and Academician.
But there is a further paganism in the emphasis on the phenomena of life as life, on death as death.
Man's life, as individual and type, is what it is-birth and toil in time; and death is what it is, save when he mentions a private grief — for men and empires it is a passing away in a

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